Genesis 45:16-28

16 When the report was heard in Pharaoh's house, "Joseph's brothers have come," Pharaoh and his servants were pleased. 17 Pharaoh said to Joseph, "Say to your brothers, 'Do this: load your animals and go back to the land of Canaan. 18 Take your father and your households and come to me, so that I may give you the best of the land of Egypt, and you may enjoy the fat of the land.' 19 You are further charged to say, 'Do this: take wagons from the land of Egypt for your little ones and for your wives, and bring your father, and come. 20 Give no thought to your possessions, for the best of all the land of Egypt is yours.' "

21 The sons of Israel did so. Joseph gave them wagons according to the instruction of Pharaoh, and he gave them provisions for the journey. 22 To each one of them he gave a set of garments; but to Benjamin he gave three hundred pieces of silver and five sets of garments. 23 To his father he sent the following: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and provision for his father on the journey. 24 Then he sent his brothers on their way, and as they were leaving he said to them, "Do not quarrel along the way."

25 So they went up out of Egypt and came to their father Jacob in the land of Canaan. 26 And they told him, "Joseph is still alive! He is even ruler over all the land of Egypt." He was stunned; he could not believe them. 27 But when they told him all the words of Joseph that he had said to them, and when he saw the wagons that Joseph had sent to carry him, the spirit of their father Jacob revived. 28 Israel said, "Enough! My son Joseph is still alive. I must go and see him before I die." (Genesis 45:16-28, NRSV)

The following comments are based on those of February 27, 2008 (Wednesday in the week of the Third Sunday of Lent, Year Two), when comments were repeated with editing and supplement from March 22, 2006 (Wednesday in the week of the Third Sunday of Lent, Year Two).

In yesterday’s reading we saw Joseph making himself known to his brothers in a tearful reunion. Today’s reading finds news of this reunion reaching Pharaoh, who was glad to hear of it. “When the report was heard in Pharaoh's house, ‘Joseph's brothers have come,’ Pharaoh and his servants were pleased” (Gen. 45:16). Upon receiving this report, Pharaoh confirms the instructions of Joseph to his family. He tells Joseph, “Say to your brothers, ‘Do this: load your animals and go back to the land of Canaan. Take your father and your households and come to me, so that I may give you the best of the land of Egypt, and you may enjoy the fat of the land’ ” (vv. 17-18). Pharaoh’s promises exceed those of Joseph, who had promised a place to settle and provisions to prevent poverty (vv. 9-11), for Pharaoh further charges Joseph to say to his brothers, “Do this: take wagons from the land of Egypt for your little ones and for your wives, and bring your father, and come. Give no thought to your possessions, for the best of all the land of Egypt is yours” (vv. 19-20). Bernard W. Anderson says, According to Egyptian sources, it was not unusual for Pharaoh to permit Asiatics to settle in his country in time of famine” (NOAB, 2^nd ed., 1994, on Gen. 45:16-20). According to Rabbi J. H. Hertz, “Thus Jacob and his family came to Egypt at the express invitation of the king. There was even a promise of good treatment to the immigrants as guests of the State, which one of their family had saved. As free men they were subsequently entitled to return at their pleasure to their old home in Canaan” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on Gen. 45:20). “Pharaoh’s beneficence,” says Ronald Hendel, “contrasts with the actions of his later successor ‘who did not know Joseph’ (Ex. 1:8)” (HarperCollins Study Bible, rev. ed., 2006, on Gen. 45:16-20).

So Joseph follow’s Pharaoh’s instructions and, in effect, gives the brothers what amounts to full credit at the Egyptian equivalent of the U-Haul or Ryder trucking companies. As “the sons of Israel did so,” we are told that “Joseph gave them wagons according to the instruction of Pharaoh, and he gave them provisions for the journey” (v. 21). To each brother Joseph “gave a set of garments; but to Benjamin he gave three hundred pieces of silver and five sets of garments” (v. 22). According to Jon D. Levenson, “Joseph’s giving extra clothing to Benjamin recalls Jacob’s giving him an “ornamental tunic” [NJPS 1985, 1999, for ‘long robe with sleeves’ NRSV] in 37:3”:

The fraternal reconciliation does not mean that the old favoritism has come to an end and all the brothers are equal. It means, rather, that all concerned are now at last able to live with and accept the favoritism with grace and good will. (The Jewish Study Bible, 2004, on Gen. 45:22)

Joseph has a special gift for his father. “To his father he sent the following: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and provision for his father on the journey” (v. 23). As Joseph sends them away, he says, “Do not quarrel along the way.” Rabbi J. H. Hertz, cites, “fall out by the way” (JPS 1917, for “quarrel along the way” NRSV), and says, “This is usually interpreted as meaning, ‘Do not quarrel owing to mutual recriminations’ ” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on 45:24). According to Levenson, “Rashi thinks the plain sense is that the brothers should refrain from blaming each other for the sale of Joseph and for defaming him so as to make him hateful to them–not bad advice in the light of past experience (42:22)” (op. cit., on v. 24).

So the brothers return from Egypt again and come “to their father Jacob in the land of Canaan” (v. 25). Upon their arrival, they tell him, “Joseph is still alive! He is even ruler over all the land of Egypt” (v. 26a), an announcement that is met with disbelief. “He [Jacob] was stunned,” we are told, for “he could not believe them” (v. 26b).

But an extended report of Joseph’s words together with seeing all the wagons was enough to convince Jacob, for “when they told him all the words of Joseph that he had said to them, and when he saw the wagons that Joseph had sent to carry him, the spirit of their father Jacob revived” (v. 27). “Enough!” he exclaims. “My son Joseph is still alive. I must go and see him before I die” (v. 28). Rabbi Hertz interprets Jacob’s word, “Enough!” (rav!), “it is enough. ‘What care I for all his glory? Joseph, my son, is still alive!” (op. cit., on v. 28).

1 Corinthians 8:1-13

Food Offered to Idols

8:1 Now concerning food sacrificed to idols: we know that "all of us possess knowledge." Knowledge puffs up, but love builds up. 2 Anyone who claims to know something does not yet have the necessary knowledge; 3 but anyone who loves God is known by him.

4 Hence, as to the eating of food offered to idols, we know that "no idol in the world really exists," and that "there is no God but one." 5 Indeed, even though there may be so-called gods in heaven or on earth-as in fact there are many gods and many lords- 6 yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

7 It is not everyone, however, who has this knowledge. Since some have become so accustomed to idols until now, they still think of the food they eat as food offered to an idol; and their conscience, being weak, is defiled. 8 "Food will not bring us close to God." We are no worse off if we do not eat, and no better off if we do. 9 But take care that this liberty of yours does not somehow become a stumbling block to the weak. 10 For if others see you, who possess knowledge, eating in the temple of an idol, might they not, since their conscience is weak, be encouraged to the point of eating food sacrificed to idols? 11 So by your knowledge those weak believers for whom Christ died are destroyed. 12 But when you thus sin against members of your family, and wound their conscience when it is weak, you sin against Christ. 13 Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall. (1 Corinthians 8:1-13, NRSV)

The following comments based on those of September 30, 2009 (Wednesday in the week of the Sunday closest to September 28, Year One), when comments were repeated with editing from February 27, 2008 (Wednesday in the week of the Third Sunday of Lent, Year Two), when comments were repeated from October 3, 2007 (Wednesday in the week of the Sunday closest to September 28, Year One), when comments were repeated with editing and supplement from March 22, 2006 (Wednesday in the week of the Third Sunday of Lent, Year Two), when comments were repeated from the Wednesday portion of an email sent March 13, 2004 for the week of March 14, 2004.

Earlier, Paul refers to a question put to him by Corinthian believers and gives his answer. “Now concerning the matters about which you wrote,” he says, as he introduces several instructions about marriage and related matters presented in 1 Corinthians, chapter 7. That phrase, “Now concerning” (peri; dev, peri de) is used to introduce several further topics in 1 Corinthians, for example, “Now concerning virgins” (7:25), “Now concerning spiritual gifts” (12:1), and “Now concerning the collection for the saints” (16:1). In the last instance, the phrase introduces a topic presented by Paul himself, but some or all of the others may refer to issues raised in their letter to him (7:1).

In the present passage, Paul discusses an issue (8:1-13) to which he will return in chapter 10. Again, with reference to another question from the Corinthians, Paul says, “Now concerning (peri; dev, peri de) food sacrificed to idols (eijdwlovqutoi, eidōlothytoi): we know that ‘all of us possess knowledge’ ” (1 Cor. 8:1a). According to Victor Paul Furnish, “food sacrificed to idols translates one Greek word (lit. ‘things sacrificed to idols’), used only by Jews and Christians; the neutral term is ‘sacred food’ . . . Both words refer to the meat of an animal that has been ritually slaughtered” (HarperCollins Study Bible, rev. ed., 2006, on 1 Cor. 8:1). John Knox and John Reumann say, “Much of the meat sold in the marketplaces had come from animals sacrificed in pagan temples. Some Christians, weak believers (v. 11), had scruples about eating such meat (Rom. ch. 14). Others, however, felt superior to such scruples and contemptuous toward those troubled by them” (NOAB, 2^nd ed., 1994, on 1 Cor. 8:1-13). Paul begins to address the issue by quoting another slogan of some of the Corinthians. “We know,” he says, “that ‘all of us possess knowledge’ ” (v. 1b). As noted last Thursday (March 4, 2010), modern translations such as the New Revised Standard Version set off parts of verses (e.g. 1 Cor. 6:12, 13) with quotation marks (cf. RSV, TNIV). Some of these, at least, are understood to indicate slogans of some in the Corinthian church, perhaps included in the letter they sent to Paul (cf. 1 Cor. 7:1). Paul quotes slogans others were using only to refute them: “All things are lawful for me,” he says, quoting them, and responds, saying, “but not all things are beneficial” (6:12a). “All things are lawful for me,” he says, repeating the slogan, but responds, saying, “but I will not be dominated by anything” (v. 12b). In the present passage, he responds to the claim, “all of us possess knowledge” (8:1b), by contrasting knowledge with love. “Knowledge puffs up,” he says, “but love builds up” (v. 1c; cf. the juxtaposition of chapters 12 and 13, later).

The so-called “knowledge” of those who felt superior, was not a knowledge of practical value. Paul says, “Anyone who claims to know something does not yet have the necessary knowledge; but anyone who loves God is known by him” (vv. 2-3). The claim to have knowledge is superceded by loving God and being known by him. Furnish comments here: “Knowledge puffs up, not knowledge in general, but the kind of religious knowledge arrogantly flaunted by certain Corinthians; see 4:6, 18-19; 5:2; 13:4. Love builds up Christian community by uniting its members in the care of and service to one another; see 114:1-5, 12, 17, 26; also 10:23-24” (op. cit., on 1 Cor. 8:1).

Paul begins to address the specific issue of whether to eat meat offered to idols by quoting another slogan. “Hence, as to the eating of food offered to idols, we know that ‘no idol in the world really exists’ ” (v. 4a). He follows this with a significant point in both Jewish and Christian teaching: “there is no God but one” (v. 4). Apparently, some in Corinth were advancing the argument that since idols did not represent real gods, eating the meat that had been sacrificed to them could have no real effect, whether positive or negative. It is suggested that some are strong, recognizing that “no idol in the world really exists” (v. 4), that is, recognizing the unreality of the pagan gods and hence the lack of a real pollution of the meat. But in light of the stricter return to this subject in chapter 10 (“You cannot drink the cup of the Lord and the cup of demons,” 1 Cor. 10:21), one should perhaps take another look at chapter 8. As Paul continues, he says, “Indeed, even though there may be so-called gods in heaven or on earth–as in fact there are many gods and many lords–yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist” (8:5-6). Richard A. Horsley calls this “a long, awkward sentence [in which] Paul first appears to agree with the Corinthian principle, setting up the statement of faith in v. 6, but then [he] bluntly asserts the reality of many gods and many lords” (NOAB, 3^rd ed., augmented, 2007, on 1 Cor. 8:5-6).

But knowledge of the unreality of the idols is not the only issue. “It is not everyone, however,” says Paul, “who has this knowledge. Since some have become so accustomed to idols until now, they still think of the food they eat as food offered to an idol; and their conscience, being weak is defiled” (v. 7). Paul quotes another Corinthian slogan. “Food will not bring us close to God” (v. 8a). He interprets what it apparently means to the so-called “strong” in Corinth. “We are no worse off if we do not eat, and no better off if we do” (v. 8b). “The whole verse,” says Horsley, “is another quotation of Corinthian knowledge, and the second half would fit better with the first half if it were translated, ‘We are no better off if we do not eat and we are no worse off if we eat” (ibid., on v. 8). Paul apparently agrees to some extent with the “strong,” who feel they may eat or not eat the food offered to idols with no harmful effects–but he reminds them of something, the effect their actions may have on those with “weaker” consciences. The strong ought to be careful “that this liberty of yours does not somehow become a stumbling block (provskomma, proskomma) to the weak” (v. 9). Paul continues to address the “strong”: “For if others see you, who possess knowledge, eating in the temple of an idol, might they not, since their conscience is weak, be encouraged (oijkodomhqhvsetai, oikodomēthēsetai. ‘be built up, edified’) to the point of eating food sacrificed to idols?” (v. 10). So we learn that the problem is not merely buying meat in the public market that has been first sacrificed in the pagan temples, and then brought out to be sold to the public. Rather, Paul is talking about eating the meat within the temple precincts. And he explains. “So by your knowledge those weak believers for whom Christ died are destroyed” (v. 11). Ben Witherington III says,

The sense of proskomma [provskomma] is not of something that merely offends, but of something that causes someone to stumble morally. In v. 10 we finally learn the location of the offense; en eidōleiō [ejn eijdwleivw/], that is, in the temple precincts dining room. Here is the heart of the problem. Paul uses ‘build up’ ironically in v. 10. ‘A fine building up of the weak you’re doing!’ says Paul to his interlocutors. The weak are, in fact, being destroyed (v. 11). (Conflict and Community in Corinth, 1994, pp. 199-200, on 1 Cor. 1:8-13).

This becomes a family matter. Paul says, “But when you thus sin against members of your family (oiJ ajdelfoiv, hoi adelphoi, lit., ‘the brothers,’ cf. NRSV text note c), and wound their conscience when it is weak, you sin against Christ” (v. 12). The “family” is likely the church family. So Paul concludes the argument. “Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall” (v. 13). Paul forms “a general ethical principle focused on eating,” says Horsley, “that the criterion of personal behavior is its effect on others in the assembly” (op. cit., on v. 13).

Mark 6:13-29

13 They cast out many demons, and anointed with oil many who were sick and cured them.

The Death of John the Baptist (Mt 14.1-12; Lk 9.7-9)

14 King Herod heard of it, for Jesus' name had become known. Some were saying, "John the baptizer has been raised from the dead; and for this reason these powers are at work in him." 15 But others said, "It is Elijah." And others said, "It is a prophet, like one of the prophets of old." 16 But when Herod heard of it, he said, "John, whom I beheaded, has been raised."

17 For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip's wife, because Herod had married her. 18 For John had been telling Herod, "It is not lawful for you to have your brother's wife." 19 And Herodias had a grudge against him, and wanted to kill him. But she could not, 20 for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. 21 But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. 22 When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, "Ask me for whatever you wish, and I will give it." 23 And he solemnly swore to her, "Whatever you ask me, I will give you, even half of my kingdom." 24 She went out and said to her mother, "What should I ask for?" She replied, "The head of John the baptizer." 25 Immediately she rushed back to the king and requested, "I want you to give me at once the head of John the Baptist on a platter." 26 The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. 27 Immediately the king sent a soldier of the guard with orders to bring John's head. He went and beheaded him in the prison, 28 brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. 29 When his disciples heard about it, they came and took his body, and laid it in a tomb. (Mark 6:13-29, NRSV)

The following comments are based on comments on Mark 6:14-29 from July 27, 2009 (Monday in the week of the Sunday closest to July 27, Year One), when comments were repeated from January 28, 2009 (Wednesday in the week of the Third Sunday after the Epiphany, Year One), when comments were repeated from February 27, 2008 (Wednesday in the week of the Third Sunday of Lent, Year Two), when comments were repeated from July 30, 2007 (Monday in the week of the Sunday closest to July 27, Year One), when comments were repeated with further adjustment from January 24, 2007 (Wednesday in the week of the Third Sunday after the Epiphany, Year One), when they were repeated from March 22, 2006 (Wednesday in the week of the Third Sunday of Lent, Year Two), and from January 26, 2005 (Wednesday of the week of the Third Sunday after the Epiphany, Year One).

Parallel readings from Matthew, Mark and Luke are presented in the separate file on the Death of John, which includes the end of the section on the Commissioning of the Twelve (Mk. 6:13; cf. Mt. 10:7; Lk. 9:6), but continues with the sections on Opinions regarding Jesus (Mt. 14:1-2; Mk. 6:14-16; Lk. 9:7-9) and the Death of John the Baptist (Mt. 14:3-12; Mk. 6:17-29; Lk. 3:19-20). We note that Matthew and Mark are in sequence together for the second and third of these sections (and for several beyond), but Mark and Luke have generally been in sequence together from the Stilling of the Storm (Mk. 4:35-41; Lk. 8:22-25; cf. Mt. 8:23-27) through the first two of the present sections except for the use of the Jesus Rejection at Nazareth (perhaps from another tradition) much earlier. The omission of the banquet and the death of John here is apparently related to Luke’s reporting the imprisonment of John before he reports the beginning of Jesus’ public ministry. While Luke report’s John’s question sent to Jesus and Jesus’ answer (Lk. 7:18-23; Mt. 11:2-6) and Jesus’ witness concerning John (Lk. 7:24-35; Mt. 11:7-19), he never does report the death of John. Of his reporting the arrest of John before the beginning of Jesus’ public ministry, “It has been argued,” says I. Howard Marshall, “that this was Luke’s way of making a rigid distinction between the old era which concluded with John’s ministry and the new era which began with Jesus’ ministry” (Marshall, Commentary on Luke, NIGTC, 1978, p. 148, on Lk. 3:18-20, citing Hans Conzelmann, Die Mitte der Zeit, 15). Marshall says this arrangement achieves “a more satisfactory literary structure” (loc. cit.).

The contrast which Mark has provided by placing the “banquet” of Satan–we might as well call it that–and the banquet of the Lord back to back is remarkable. The Feeding of the Five Thousand (Mark 6:30-46) is tomorrow’s lesson; today we read about the arrest of John the Baptist by Herod Antipas, and his gruesome beheading of John at the behest of Herodias, the wife of Herod who had been “his brother Philip’s wife” (Mk. 6:17) and her daughter. According to Josephus, the daughter was named Salome (Ant. 18.136, cited by J. Andrew Overman, NOAB, 3^rd ed., augmented, 2007, on Mt. 14:6), but according to Elwyn E. Tilden and Bruce M. Metzger, “Contrary to Josephus . . . the daughter of Herodias may also have been named Herodias” (NOAB, 2^nd ed., 1994, on Mk. 6:22).

As noted above, today’s reading begins with the end of the commissioning of the twelve, who “went out and proclaimed that all should repent” (Mk. 6:12; cf. Mt. 10:7). “They cast out many demons, and anointed with oil many who were sick and cured them” (Mk. 6:13; cf Lk. 9:6). King Herod Antipas has heard about Jesus’ ministry, especially the miracles. “King Herod heard of it, for Jesus’ name had become known” (Mk. 6:14a; cf. Mt. 14:1; Lk. 9:7a). According to Mark, people were saying, “John the baptizer has been raised from the dead; and for this reason these powers are at work in him” (Mk. 6:14b; cf. Lk.9:7b). Matthew presents this as Herod’s own opinion (Mt. 14:2), with which Mark concurs (Mk. 6:16; cf. Lk. 9:9) after first citing various opinions of the people. “But others said, ‘It is Elijah.’ And others said, ‘It is a prophet, like one of the prophets of old’ ” (Mk. 6:15; cf. Lk. 9:8).

This opinion of Herod is a factor in his arresting of John. According to Mark, “Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip's wife, because Herod had married her” (Mk. 6:17; cf. Mt. 14:3-4). Luke concludes his report of the matter as a kind of general summary. “But Herod the ruler, who had been rebuked by him because of Herodias, his brother’s wife, and because of all the evil things that Herod had done, added to them all by shutting up John in prison” (Lk. 3:19-20). Mark’s version elaborates on Herod’s reasons for arresting John. “For John had been telling Herod, ‘It is not lawful for you to have your brother's wife’ ” (v. 18). But Herod’s wife Herodias was the one wanting John killed. “And Herodias had a grudge against him, and wanted to kill him. But she could not, for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him” (Mk. 6:19-20). Herodias’s opportunity came on the occasion of Herod’s birthday banquet (Mk. 6:21; cf. Mt. 14:6a). “When his [Herod’s] daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, ‘Ask me for whatever you wish, and I will give it’ ” (Mk. 6:22; cf. Mt. 14:6b). He underscored his promise with a solemn oath. “Whatever you ask me, I will give you, even half of my kingdom” (Mk. 6:23; cf. Mt. 14:7). This amounted to providing Herodias with a “blank check,” so to speak. When the daughter asked for advice, “What should I ask for?” the mother replied, “The head of John the baptizer” (Mk. 6:24; cf. Mt. 14:8). She returns with this request for John’s head “on a platter” (Mk. 6:25), at which “The king was deeply grieved,” but could not refuse (v. 26; cf. Mt. 14:9). And so the deed was done (Mk. 6:27-28; cf. Mt. 14:10-11). And we are told that “when his disciples heard about it, they came and took his body, and laid it in a tomb” (Mk. 6:29; cf. Mt. 14:12).

The Gospels report the death of John as a past event. Herod “had sent men who arrested John” (Mk. 6:17; cf. Mt. 14:3; Lk. 9:9), an event called to mind here in connection with Herod’s guilty conscience. So one is inclined to see Mark’s juxtaposition of the two “banquets” as deliberate. Whose “dinner invitation” shall we accept?

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net